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Households such as the House of the Herms represented built environments where Greek females worked to create safe, attractive homes to raise their children and to enjoy their lives.
The remains of domestic quarters such as the House of the Herms furnish us with a concrete foundation from which to assess the character of gender relations and sexual behavior in ancient Greek society. In an earlier chapter we attempted to outline a paradigm for the status of women in Bronze Age Mesopotamia and the ancient world in general.
As with so many other aspects of the Greek experience, the surviving literature for Greek gender relations furnishes greater detail on these matters. The literary record demonstrates many patterns that were similar to behavior elsewhere but other aspects that appear to have been unique. By and large, Greek society exhibited the all-too-common dominance of patriarchal hierarchy. Due to the ascendancy of hoplite aristocracies in Greek city states, male society possibly displayed a more overt double standard than that found elsewhere.
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The elite caste of freeborn, landholding, citizen-soldier-warriors tended not only to dominate the narrative of Greek history but also to impose its norms on all subordinate elements of the population. That is why consideration of the material remains of the Greek household becomes useful. More than any evidence furnished by extant literary sources the remains of Greek households furnish the most reliable data about the day-to-day existence of Greek females.
Patterns of Male Bonding at the Greek Symposium Houses such as the House of the Herms were also the setting of the Greek male drinking party or symposium. Symposia occurred during festivals that coincided with Greek religious events approximately once a month. During these celebrations the Greek polis would suspend all public work, and men would congregate in taverns and private houses to drink, to converse, and to amuse themselves.
Symposia were intended to promote patterns of male bonding that formed the underpinnings of Greek hoplite society. These frequently determined the outcome of military conflicts as well as political contests. Popular figures like Themistocles, Aristophanes, Alcibiades, or Socrates, were expected to make the rounds of dozens of symposia during the festival season, dropping in on one dinner party after another in an ancient form of table hopping.
In a word, the symposium was arguably the most central social practice to the formation of cultural identity in the Greek polis. Among the most striking vestiges of the bonding process of the symposium are its associated drinking cups, the kantharos, the kylix, and the skyphos, that were employed during the ceremonies. Not only were the forms themselves emblematic of communal drinking -- in the case of the kylix the form was difficult to handle in an inebriated state, and, thus, entailed a high likelihood of spillage to heighten the frivolity -- but they were frequently painted with scenes depicting glimpses of riotous activities that unfolded during the symposium itself.
This only stands to reason.
The one hundred or so artists who decorated the tens of thousands of Attic Red Figure forms that survive to this day undoubtedly drew their subject material from scenes personally witnessed at symposia. Moreover, the frequency which such scenes recur on the surviving cups indicates that these were the decorative motifs that were most in demand. Assuming this to be correct, we need to recognize that the scenes depicted on Greek drinking cups sometimes portray disturbing instances of graphic sexual behavior.
Portrayed on the interior floors and exterior walls of Greek kylikes were provocative scenes of sexual encounters, including chains of nude male figures engaged in simultaneous homosexual relations, scenes of romantic love between older males and young boys, hedonistic instances of group sex involving men and women, even violent scenes displaying examples of men simultaneously beating women with sandals while engaged with them in intercourse.
The vase paintings raise significant questions about the character of Greek sexual relations that are difficult to interpret given the fragmentary, uneven, and largely anecdotal character of the evidence. The best we can do is to utilize the available information to identify the widest possible range of sexual behavior in Greek society while recognizing that the behavioral pattern of most inhabitants fell somewhere in between. Repeatedly we find ourselves confronted by the following question: was the behavior represented on the vases or in the textual source literature "closet behavior" of a privileged and limited aristocratic elite, or was it something symptomatic of mainstream society?
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